This work is the unexpected result of an educational quest for an understanding of the literary text over the years. Before 1 995 ,1 stud ied and taught literature. During that period, I was particularly inter ested in the question of poetic ambiguity, but did not envisage a semiotic study of Buddhism and deconstruction. This shift of focus from literature to philosophy is also reflected in the way my per spectives kept changing even long after I had embarked on this pro ject. Therefore, the work presented here is not to be regarded as a transcript of a fully developed thought. If I could ever reach such a moment of perfection, I should further delay the submission of the manuscript. But I am convinced that thought does not escape the law of impermanence. The full-stop at the end of the last page is not the end of a quest. I am handing this text over to my reader only in recognition of the endless need for improvement.